Females as a general population have been faced with discrimination across the ages. In recent history, women have begun to assert their freedom and independence from the male oriented traditions that have spanned generations. In industrialized countries the discrimination of women has diminished, but a serious form of violation of human rights occurs sometimes in parts of the world, such as Africa, the Middle East, and even sometimes the United States and other industrialized countries in North America and Europe. Female genital mutilation (FGM) is an umbrella term for three subtypes of crimes committed against women as a part of various coming of age rituals for young girls in certain patriarchal communities in Africa, spreading through migration of a populace through Northeastern and Western Africa and some spread into the Middle Eastern countries. These communities integrated this practice into women through marriage into these cultures, spreading this practice into their daughters and so forth. FGM has been classified by the World Health Organization (WHO) into three basic subtypes, each growing more and more disturbing. Subtype number one is a clitoridectomy which is the complete or partial removal of the clitoris, while subtype two it includes the clitoridectomy plus the removal of the labia minora of the young girl. Alone, these two types of FGM composed approximately 90 percent of female genital mutilation. The third subtype is the most gruesome that is the narrowing the vagina opening by sealing the orifice with the use of the labia majora. These medical procedures have been described the WHO working in conjunction with United Nations Children's Fund (UNICEF), the United Nations Joint Programme on HIV/AIDS (UNAIDS), Un...
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...e tradition could be removed from the world. For one day, little girls will not worry about having their privacy breached by a cultural practice that has been transformed as an unnecessary procedure, bringing more harm than good to the little girl. The young girl will not worry about the social stigma brought on by not have the procedure done, and she will one day marry a man who will not want the olden tradition of female genital mutilation.
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Female genital mutilation is mostly practiced in Islamic and African cultures, claiming young girls as t...
Internationally, issues revolving around the female body and reproduction are extremely controversial. For a woman, her body is a very private matter. At the same time, however, a woman's body and her reproduction rights are the center of attention in many public debates. Several questions regarding women's reproductive rights remain unanswered. How much control do women have over their bodies? What kind of rules can be morally imposed upon women? And who controls the bodies of women? Although the public continues to debate these topics, certain conclusions can been made concerning women and their reproductive rights. An undeniable fact is that government has a large degree of control over female reproductive organs. All around the world, time and time again, several national governments have implemented policies, enacted laws, and denied women control over their reproductive organs. Several governments have crossed the border between intimate and public matters concerning women's reproductive organs, by making laws about contraceptives, abortion, and family planning programs.
Some fear that the removal of the healthy part of an organ is a purely
Female genital circumcision (FGC) is a cultural ritual that is performed to the vast majority of women within the countries of Sudan, Kenya, Mali, Benin, Togo, and parts of the Middle East. Female genital circumcision also termed as female genital mutilation is used based upon a person’s beliefs. This ritual has been highly controversial for many years especially in the western society, due to the health risks that women may have to go through. Doctor Gruenbaum, and anthropologist who studied FGC in Sudan, has researched this topic and believes that outsiders need to have an open mind about diverse cultures. I believe that this procedure should not be illegal; however, education about the risks of the procedure should be enforced in the countries where this takes place, in order to create a safer environment for the ritual to be performed in. The goal of this essay is to know what Female Genital Circumcision is and different types of FGC and why this is performed and why it is important for outsiders to not have ethnocentric views when dealing with this. This essay also deals with why it should be medicalized instead of enforcing laws to ban this years long tradition in all African countries. When challenging female genital circumcision, we are also challenging the people who perform this procedure, their culture, values and beliefs.
life around it, there is nothing you can do or say that will get them to change;
knew what would happen to her the day her mother called her out of her
Female genital mutilation (FGM) is an ancient traditional non-therapeutic surgical procedure that involves total or partial removal of the external parts of female genitalia. This paper aimed to define and classify FGM, identifies the prevalence, describes reasons for performing the practice, and concentrates on the problems associated to this practice with regard to women’s health, religious beliefs, and socio-cultural, behavioral and moral consequences. Researches and survey reports that the global actions have been taken to reduce or abolish the prevalence of the practice will be assessed.
A tradition is a tradition. Some of these women feel it is okay to undergo this procedure, and who are we to tell them otherwise? Other women are forced to go through with this, and those are the women we need to try and help.
In the Maasai society, genital cutting is a rite of passage from childhood to adulthood, and both men and women go through the process of circumcision. As society ages, opinions on cultural norms change. This is true for the Maasai society, where the views on female circumcision have and are changing. Female circumcision is classified into three categories, and defined by the World Health Organization, Type I is the removal of the foreskin on the vagina, Type II is the removal of the clitoris, and Type III is the removal of all external genitalia with the stitching or narrowing of the vaginal opening (“New Study”). Traditionally in the Maasai society, women underwent Type II or Type III circumcision. Written in 1988, “The Initiation of a Maasai Warrior,” by Tepilit Ole Saitoi, and is an autobiographical story of Saitoti’s circumcision in his initiation to a warrior. Though his story mainly focuses on the male circumcision part of the Maasai society, women’s circumcision and other basic traditions are discussed. Throughout the short story, the topic of circumcision and the rite of passage, both long- standing traditions in the Maasai society, are central themes.
Many feminists in the Western Culture have this ethnocentric idea that female circumcision is “female mutilation” portraying it as a “barbaric tradition” and “violence against women” (“Yes to Female Circumcision?”). According to Fuambai Ahmadu, a Sierra Leonean-American anthropologist, female circumcision is an initiation that symbolizes matriarchal power. The practice is “synonymous with women’s power, their political, economic, reproductive, and ritual spheres of influence” (Ahmadu, pg. 14). By having no regards to the cultures and traditions of these small-scale societies, we are invalidating their beliefs and presenting ethnocentric
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Expecting to completely eliminate abortions from the face of the earth by making them illegal and getting rid of the facilities that provide them is an awfully absurd idea due to the fact that abortions will never cease to exist. Induced abortions have taken place all over the world, and “societies have [been struggling with] the issue of abortion for millennia” (Abortion). Within countries where abortions are essentially illegal, many turn to unsafe abortion methods, usually performed by unskilled practitioners (Chapter 5). These procedures are “often unsanitary… and [result] in the death or mutilation of many women” (Abortion). In areas where these services are not attainable, many women are prompted to seek out specialists to assist them in dangerous and surreptitious methods of abortion such as repeated blows to the stomach and the insertion of bizarre objects in the vagina and cervix. However, abortion-related deaths are usually quite rare in developed countries where the service is both legal and accessible. It is estimated...
In Searching for “Voices”: Feminism, Anthropology, and the Global Debates over Female Genital Operations, Walley discusses the social issues concerning female genital operations as perceived by “westerners”, as well as discusses her ethnographic account of female circumcision. Her main purpose of doing this was to lay the groundwork for “a more productive feminist and anthropological debate” capable of going beyond the binary terms in which female circumcisions are usually discussed. Since female circumcisions are known by a variety of names, such as female genital mutilation and female genital torture, and with her understanding of the negative connotation often associated with those varieties of names, Walley makes the decision to adopt the term female genital operations instead. In 1988, Walley went in the village of KiKhome, in western Kenya as an English teacher and immersed herself in the lives of the people living around the village to better understand the practice of female genital operations as an outsider. One day, some of her students invited her to assist at a female genital operation ceremony. She found out that the participants see circumcision as a rite of passage into adulthood. However, she truly wanted to know the participants’ personal views on the topic rather than the imposed views of their parents and their culture. The four women she interviewed told her that “their custom was good,” and it was something that a person needs to accept with her whole being not to feel the pain. Nevertheless, some of the women told her that they would not want their daughters to undergo circumcision, and that they themselves regretted having done the procedure. Walley finally gave up “searching for real voices,” because what t...